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All Journal Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Jurnal Hukum Islam
Rupi’i Amri
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Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences

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Teori Nasikh-Mansukhdalam Alquran (Pendekatan Tafsir Maudhu’i) Rupi’i Amri
Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 17 No. 2 (2017): Al Burhan: Kajian Ilmu dan Pengembangan Budaya Al-Qur’an
Publisher : LP2M Universitas PTIQ Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53828/7tnn5t47

Abstract

Nasikh-mansukh in the Qur’an is an interesting theme to be studied as always. This is due to the Qur’an, on the one hand as the holy book of Muslims which does not contain contradictions (ikhtilaf), as explained by the Qur’an (Qs An-Nisa ‘/ 4: 82), but, on the other hand, the Qur’an, in some verses, mentions the word nasakh, as in Qs Al-Baqarah / 2: 106. The scholars, in this concern, differ in explaining the word nasakhin the verse. Differences of opinion on this issue are broadly grouped into two. First, a group that support the existence of nasakh in the sense of abrogation in the Qur’an. The scholars who support this view are Ibn Kasir and Ahmad Mustafa al-Maragi. Secondly, a group that reject the existence of nasakhin the sense of abrogation. This group prefers to mention the word nasakhwith takhsis(specializing). This is done to avoid the understanding of the cancellation of the Qur’anic law revealed by Allah. The scholars included in this group are Abu Muslim al-Asfahani, ‘Abd al-Muta’al al-Jabri, and Muhammad al-Bahi.
Wawasan Al-Qur’an Tentang Kalender Islam (Perkembangan Upaya Penyatuan di Indonesia) Rupi’i Amri
Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 16 No. 2 (2016): Al Burhan: Kajian Ilmu dan Pengembangan Budaya Al-Qur’an
Publisher : LP2M Universitas PTIQ Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53828/wfv4sj98

Abstract

The Moslem people in Indonesia still have different ways to determine the first day of the Islamic calendar. The different decision result in the difference in starting in performing certain religious service, the most preminent thing is in starting to perform fast in Ramadan and in Id Fitr and Id Adha Festival.The difference is due to two cases, that is, in determining the rule and the siystem or the way in determining the first day of the month. This article is intend to know how the concept of the Qur’an about Islamic calendar and the development of the unification of Islamic calendar in Indonesia. The research findings are (1) the dominant concepts of Islamic calendar in Indonesia are the hisab concept of Muhammadiyah about the determining of the first day of the Islamic calendar, i.e. Hisab Hakiki Wujud al-Hilal, and the ru’ya concept of Nahdatul Ulama (NU); (2) The figures who strongly tries to unite the Islamic calendar in Indonesia are Thomas Djamaluddin and Susiknan Azhari. Djamaluddin’s concept on the crescent visibility criteria as an effort to unite Islamic calendar in Indonesia is based on the redefinition of hilal, the aplication rukyah al-hilal or matla’, and hilal visibility criteria (imkan ar-rukyah) in 2000 and 2011; (3) Susiknan Azhari explains that the relationships between Muhammadiyah and NU related by the determining of the first day of Islamic calendar are four models, they are conflict, independent, dialogue, and integration.
Reformasi Hukum Pidana Islam Kontemporer (Studi atas Pemikiran Abdullah Ahmed an-Naim) Rupi’i Amri
Jurnal Hukum Islam Vol 17 No 1 (2019)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/jhi.v17i1.2003

Abstract

The application of Islamic criminal law (fiqh jinayah) into the nation-state system of government demonstrates the vision that some Muslims have been fighting for. This manifestation is frequently indicated by the implementation of hudud matters, including the punishment of cutting off hands, stoning, beating, and qisas (capital punishment), to illustrate how “Islamic” a ruling regime is. The present study seeks two research questions, namely: (1) why is the Islamic criminal law being stagnant? (2) How is An-Naim’s thought in reforming Islamic criminal law? Grounded in qualitative library research, this study employed a philosophical approach. Descriptive-analytical and interpretive methods were used to analyze the obtained data. The findings expose that the reality of the application of sharia law by the state, according to an- Naim, as occurred in Sudan during the era of President Numeiri, was more political in nature. In order to lead to applicable and contemporary Islamic criminal law, an-Naim offers that the applied law must be in accordance with constitutional and international standards concerning two considerations, namely: the principle of legality without any discrimination and the issue of punishment and treatment of prisoners.
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